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I have a book in Arabic which I can't read, but in there, there are plenty of evidences given to say that the prophet SAW only made a 1 line dua and left to enter his home. The dis as narrated by Aisha RA is Allahuma antus salaam waminkas salaam.......

The shaykh also said that the dua in congregation after salaah is not from sunnah. This tradition started when the Muslims had forgotten how to make dua and the importance of dua, so the scholars of that time agreed to make dua in congregation until the followers had learnt how to make dua. This was accepted and worked upon, but when these generation died out, the said tradition stayed and therefore it is still apparent today.

The book I have mentioned is called namaz ke baad dua, by Mufti Abdur Rashid Ahmed Ludhyanvi of Pakistan. A hanafi.

mufti saeed Ahmed palanpuri also has mentioned that dua in congregation after salah is not from sunnah.

Mufti AbdurRaheem lajpuri of Fatawa Rahimiya is also of the opinion that it is not from sunnah.

Mufti taqi usmani is also of the same opinion.

However, many scholars say that it can be done. Personally, I agree with the scholars I have mentioned.

So the question now becomes:
Is dua in congregation after salah a biddah?

According to the more famous scholars in the hanafi, the answer is yes, it is biddah. And according to many contemporary scholars, the answer is No, it is bit biddah..

Allah knows best. Like I said, I agree with Mufti Saeed Ahmed Palanpuri, because not only is he considered one of the classical scholars, he us also a contemporary and the head of darul uloom deoband.

Collective dua of the Imam and Muqtadi (follower) after Salah: There is no evidence in the Sunnah for it and since it is disruptive to late-comers of Salah (who are trying to complete their Salah) & in our times people have started considering it compulsory and a part of Salah; it should be avoided. Mufti Ibraheem Desai (DB) advises:

The ulama should first educate their congregation on the sunnah method of Adhkar after salah and gradually inform them that the congregational dua is not compulsory and was not practised at the time of Rasulullah (Sallaho Alaihe Wassallam). Get the congregation to first understand that congregational dua is mubah and not compulsory. Do not condemn the practice without educating the congregation. This will lead to fitna.

2 is not established from Sunnah with NO Authentic Proof. It is an action which is merely Mubah (permissable) but major Ulama like Shaykh (Mufti) Rasheed Ahmed Ludhyanwi (RA) and others have classed it as Bid'ah due to over-emphasis on this Mubah (permissable) act in our time and in our Masajid.

Other Ulama have opted for original ruling and still call it Mubah (permissable)

Nevertheless it isn't Sunnah! Which doesn't mean that its Bid'ah automatically by default!

Jazakullah Khairun

P.S: The original position of the Hanafi Madhab can be read in Fatawa-e-Hind

Congregational Dua after Salah is not bida'h. Bida'h means to innovate in the aspects of the sharee'ah and to add that which has no basis in Islam. The majority of the scholars say that congregational Dua after Salah was not the practice of the Prophet sallallahu alayhi wasallam. Let us discuss why this practice is so prevalent in our societies today and why it is emphasised so much by our Ulama and our elders of today.

Firstly, we need to understand one concept of congregational dua, and that is, that if one has the firm belief that this specific type of practice is in any way sunnat, wajib, or fardh, and if one makes an objection if it is not carried out after every salah, or, he deplores those who do not take part in this practice, is totally bida'h and sinful. The highest category which we can give this practice may be mustahab.

The following discussion can be found in full detail in fath-ul-bari, the commentary on Sahih al-Bukhari, from pages 150-153 volume 12 (cairo print) under the baab, بَاب الدُّعَاءِ بَعْدَ الصَّلَاةِ (page 397 of the Indian print).

1 - The first proof of evidence of the Hanafi School of Fiqh comes from the qur'an, surah qaaf (26th para, page 721), where Almighty Allah says, "وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ". Some of the commentators of the Qur'an, on the commentary of this ayat, have said that this ayat is referring to congregational Dua after salah.

Hazrat Shaikh Yunus Sahib (of India, Saharanpoor, and the great Khalifah of the late Hazrat Shaikh Zakariya rahmatullahi alaiyah), has said that the majority of the evidence points towards the Dua after salah.

Note:

Regarding congregational Dua after salah, one needs to and must understand that the majority of the people are immersed and are busy in their work and everyday life. They hardly find time to perform their obligatory prayers let alone find time to practice upon the mustahabaat such as dua. We see daily that many of the musallees get up straightaway after fardh Salah and leave the masjid. One of the reasons that so much emphasis is given to this practise is that the general public offer inadequate excuses of "not having the time" to do things, and, among them, is dua. Therefore, in reality, this is the one chance where everybody has the opportunity to turn to his lord in supplication and to repent five times daily.

The reason Dua is carried out as a congregation is to help each other give strength, due to the weakness of our Imaan and the lack of sincerity and contemplation that we have, to the duas that are made. Through congregational dua, it is hoped inshaAllah that our duas will be accepted in the court of Allah. In this way even if there is only one beloved servant of Allah who is pious and sincere in his Dua then Allah's rahmat will decend upon all who are present, and, if he accepts this persons Dua then Allah is not a miser as to accept a single persons Dua from an entire congregation and reject the rest!!

I've been confused about the topic too. Not just dua after salah but the actual way of praying (which madhab etc).
As mentioned above, dua after salah can be a way to focus, collect thoughts and reflect.
It is mostly recommended from a few madhabs e.g. hanafi so i would stick to that... i once stopped following the 'hanafi' method of praying, including avoidance of dua after prayer, but then i learnt that the methods in which the madhab scholars arrived to thier conclusion was based on high scholarly skills...looking at various hadiths and concluding upon the most valid one e.g. some hadiths were only applied to our prophet Mohammad salallahu alai wasalm whilst some hadiths were changed or 'updated' from different times, of course aproved by prophet Mohammad salallahu alai wasalam

I've been confused about the topic too. Not just dua after salah but the actual way of praying (which madhab etc). As mentioned above, dua after salah can be a way to focus, collect thoughts and reflect. It is mostly recommended from a few madhabs e.g. hanafi so i would stick to that... i once stopped following the 'hanafi' method of praying, including avoidance of dua after prayer, but then i learnt that the methods in which the madhab scholars arrived to thier conclusion was based on high scholarly skills...looking at various hadiths and concluding upon the most valid one e.g. some hadiths were only applied to our prophet Mohammad salallahu alai wasalm whilst some hadiths were changed or 'updated' from different times, of course aproved by prophet Mohammad salallahu alai wasalam

Asslamo Allaikum,

There isn't a lot to be confused about once you understand the principles.

It is recommended to stick to the MOST SOUND & AUTHENTIC opinions within a Madhab

It is permissable to ACT on the Fatwa of another Madhab provided it is discussed, approved and given by a competant Scholar.

Making individual dua after Salah is permissable & Sunnah.

Making collective dua after Salah isn' t Sunnah nor an opinion of Hanafi Madhab. Scholars who give a Fatwa about this matter are merely saying that it is neither Bid'ah nor impermissable. There is no Authentic book in the Hanafi Madhab which lists for the Imam to start making dua for the entire congregation after salah.

Having said, it cannot be classed as Bid'ah because there is no evidence to contradict this practise. It is a Mubah (permissable action) which can be done once in a blue moon.

Our Ulama who regard collective dua after Salah as Bid'ah have given a Fatwa because this matter has crossed the bounds of normalcy i.e. people sit around in Masajid waiting for the dua and the Imam sits around waiting to do dua.

In other words people have taken an action which is Mubah (permissable) once in a while and made in necessary (in practise) where you see Masjid after Masjid involved in it so Ulama have frowned upon this matter and asked us to refrain from it.

No Madhab has labelled collective dua after Salah as Sunnah to the best of my knowledge.

Follow a Madhab and follow the MOST SOUND opinion and you will find that it poses no problems. Problems occur when people start preaching and practising weak (and rare) opinions.

After the Fardh Salah the Imam makes Du'a in which many if not the majority of people participate, arguably making it an Ijtimai Du'a.

Thereafter, the Imam stands up & gives naseehat to the assembled congregation, thereby delaying the Sunnah prayer. From the end of Salah to the end of the naseehat is between 4-5min. It may be contended that nobody is obligated to sit for the naseehat.

However when the majority, if not all the people sit for the nassehat, it makes it awkward for one or a few individuals to depart to perform their Sunnah as:

(a) people are in the way & get inconvenienced & (b) persons draw uncomfortable attention to themselves by getting up & leaving.

Is delaying the Sunnah for this duration or at all permissible? If not, what is the proof that such a delay is impermissible? Jazakallah

Answer

The above system has become a fashion and norm in many Masaajids. This is not as per Shariat. Delaying the Sunnat even by reciting lengthly Zikr individually is also Makrooh. Sahabah (R.A) left after Fardh to perform their Sunnats and Nafl at home. The Du'a after Fardh Salaat by the Imaam is 'Mustahab' and not Fardh or Waajib as people think. Speech-giving, if done regularly, will become a Bid'at.

It is not appropriate to prolong the Dua after Salaah and follow it immediately by Nasihah whereby people feel awkward to wake up immediately after the Salaah. It was the habit of Nabi (Sallallahu Alaihi Wasallam) that he would not sit more than the duration of Istighfar thrice and "Allahumma Antassalaam wa Minkas Salaam Tabarakta Ya Zal Jalaali wal Ikraam". Rasulullah (Sallallahu Alaihi Wasallam) obviously did this as an Imam so that he would not inconvenience the Sahabah behind him from waking up to pray their Sunnah or leave for due to their high regard

So the Imam should keep his Dua very brief and allow for the congregation to wake up without them feeling awkward.